Psalms 119:80 — Word Study
WLCיְהִֽי־ לִבִּ֣י תָמִ֣ים בְּחֻקֶּ֑יךָ לְ֝מַ֗עַן לֹ֣א אֵבֽוֹשׁ׃
BSAMay my heartlêb [sound, upright, the center of feelings, will, and intellect] behâyâh▸ blamelesstâmîym [perfect, unblemished] in Your statuteschôq [decrees, laws given by God] thatmaʻan I may notlôʼ [so that I will not] be put to shamebûwsh▸ [be ashamed, feel guilt or disappointment]
| Greek | English | Parsing |
|---|---|---|
| יְהִֽי־ | may it be | Verb, Qal, jussive third person masculine singular |
| לִבִּ֣י | heart my | Noun common masculine singular construct, suffix |
| תָמִ֣ים | blameless | Adj |
| בְּחֻקֶּ֑יךָ | in decrees your | Preposition, noun common masculine plural construct, suffix |
| לְ֝מַ֗עַן | so that | Particle |
| לֹ֣א | not | Particle |
| אֵבֽוֹשׁ׃ | I will be ashamed | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May my heart be blameless in Your statutes, that I may not be put to shame. |
| KJV | Let my heart be sound in thy statutes; that I be not ashamed. |
| ASV | Let my heart be perfect in thy statutes, That I be not put to shame. כ KAPH. |
| YLT | My heart is perfect in Thy statutes, So that I am not ashamed. |
| WEB | Let my heart be blameless toward your decrees, that I may not be disappointed. KAPF |
| BBE | Let all my heart be given to your orders, so that I may not be put to shame. CAPH |
Where they part company is תָמִ֣ים — see How Translations Differ.
The sentence is structured around a main plea, with a purpose clause explaining the reason for the request.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 119:80
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Importance of God’s Statutesgenerated
Psalm 119:80 is a plea for a heart that is blameless in God's decrees, emphasizing the relationship between one's inner state and adherence to divine laws. This verse is part of a larger meditation on the significance of God's statutes and the psalmist's desire for integrity in following them. The surrounding verses reflect a longing for God's guidance and reassurance, highlighting the emotional weight of living according to His commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 25:21 | May integrity and uprightness preserve me, because I wait for You. |
| 2 | Psalm 32:2 | Blessed is the man whose iniquity the LORD does not count against him, in whose spirit there is no deceit. |
| 3 | Deuteronomy 26:16 | The LORD your God commands you this day to follow these statutes and ordinances. You must be careful to follow them with all your heart and with all your soul. |
| 4 | 2 Chronicles 12:14 | And Rehoboam did evil because he did not set his heart to seek the LORD. |
| 5 | 2 Chronicles 15:17 | The high places were not removed from Israel, but Asa’s heart was fully devoted all his days. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — תָמִ֣ים, ta.Mimgenerated
The Hebrew word תָּמִים (tamiym) means unblemished or perfect, conveying a sense of completeness and integrity. It is often used in contexts describing sacrifices that are whole and without defect, symbolizing moral purity and truthfulness.
In this verse, the adjective describes the psalmist's heart, indicating a desire for it to be sound and upright in relation to God's statutes. The parsing as an adjective emphasizes its role in characterizing the heart's condition.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses blameless, which aligns with the KJV and WEB, maintaining the moral integrity implied by תָמִ֣ים.
Sentence Structuregenerated
The main verb of the verse is יְהִֽי־, may it be, which governs the entire sentence. The structure includes a noun phrase as the subject, a prepositional phrase indicating the context of the heart's condition, and a clause that expresses the purpose of this plea.
The word order places emphasis on the heart's state, as it is presented at the center of the sentence, highlighting its significance in the psalmist's prayer.
Septuagint Backgroundgenerated
The Septuagint translates יְהִֽי־ as γενηθήτω, which conveys a similar jussive sense of wishing or desiring something to occur. This choice reflects the intent behind the psalmist's plea for a blameless heart.
The Greek word ἄμωμος for תָמִ֣ים carries the meaning of being unblemished, aligning closely with the Hebrew connotation of moral integrity.
In plain words — the whole versegenerated
Psalm 119:80 expresses a desire for a heart that is blameless in God's laws so that the psalmist will not feel shame. This reflects a longing for integrity and alignment with God's expectations.
Frequently Asked Questionsgenerated
A blameless heart is one that is pure and aligned with God's laws, free from guilt or wrongdoing.
God's statutes serve as a guide for living righteously; adhering to them fosters a sense of integrity and moral uprightness.
Shame is associated with failing to meet God's standards; the psalmist seeks to avoid this by having a heart that follows God's decrees.
We can reflect on the condition of our hearts and strive for a blameless state by aligning our actions with God's statutes.
Reflection Questionsgenerated
- In what areas of my life do I need to seek integrity and alignment with God's laws?
- How can I cultivate a heart that is blameless in my daily actions?
- What steps can I take to avoid feelings of shame in my spiritual journey?
- How does understanding God's statutes help me in my personal growth?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss the importance of a pure heart in relation to God's righteousness, as seen in the writings of Augustine.
"O let my heart," he says, "be unspotted in Your righteousnesses, that I be not ashamed" [Psalms 119:80].Early Church Fathers on Psalms 119 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 119:80 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet my heart be found in thy statutes,.... Or "perfect", and sincere: he desires that he might have a sincere regard to the ways and worship, ordinances and commands, of God; that he might have a
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet my heart be sound in thy statutes; that I be not ashamed. Let my heart be sound in thy statutes, that I be not ashamed. Put to the shame of disappointment in my hope of salvation. "Sound" - Hebrew (thamim), perfect.
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSound, Heb. perfect, or entire, that I may love and obey them sincerely, constantly, and universally. That I be not ashamed, to wit, for my sins, which are the only just causes of shame, and for the disappointment of my hopes following upon them.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:80 Let my heart be sound in thy statutes; that I be not ashamed.Ver. 80. Let my heart be sound] For the main, though I have many failings. Pray we against hypocrisy. That I be not ashamed] As all dissemblers once shall be.
Read John Trapp on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 80. Let my heart be sound in thy statutes] Let it be perfect - all given up to thee, and all possessed by thee. ANALYSIS OF LETTER YOD. - Tenth Division I. In the first place the psalmist prays for understanding, comfort, and mercy; and uses this argument, I am thy creature: "Thy hands have fashioned me." II. He prays for understanding: Give me heavenly light and influence. III. He prays for this that he may learn God's commandments. This was his end. 1. He endeavours to persuade God to this by the benefit that others would receive from seeing his conversion: "They - that fear thee will be glad," c. 2. He acknowledges that, if he was at any time deserted, it was because he was…
Read AdamClarke on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleLet my heart be sound ... - Hebrew, “Be perfect.” See the notes at Job 1:1. The Septuagint here is “immaculate,” ἄμωμος amōmos. So the Latin Vulgate.
Read Albert Barnes on Psalms 119 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleé, Jod.73-80. I may learn thy commandments—The psalmist considers the value of broad and truthful experiences in the word as related to his influence upon others.
Read Daniel Denison Whedon on Psalms 119 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
May my heart be blameless in Your statutes, that I may not be put to shame.
Let my heart be blameless toward your decrees, that I may not be disappointed. KAPF
May my heart be blameless in Your statutes, that I may not be put to shame.
May I be fully committed to your statutes, so that I might not be ashamed.
Tyndale line
Let my heart be sound in thy statutes; that I be not ashamed.
Let my heart be perfect in thy statutes, That I be not put to shame. כ KAPH.
Let my heart be perfect in thy statutes; that I be not ashamed.
Let my heart be sound in thy statutes; that I may not be ashamed.
Let mine heart bee vpright in thy statutes, that I be not ashamed.
Strictly literal
Let my heart be perfect in thy statutes, that I be not ashamed.
My heart is perfect in Thy statutes, So that I am not ashamed.
My heart is perfect in Your statutes, || So that I am not ashamed.
Let my heart be entire in thy statutes, in order that I may not be put to shame.
May my heart be blameless with respect to your statutes so that I may not be put to shame.
Simplified
May I be innocent in the way I keep your rules so that I won't be ashamed. Kaph
Let all my heart be given to your orders, so that I may not be put to shame. CAPH
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all seven words matched in the Hebrew and Greek texts. The Dead Sea Scrolls contain only part of the verse, showing that the complete text is not preserved in that witness.
יְהִֽי־ לִבִּ֣י תָמִ֣ים בְּחֻקֶּ֑יךָ לְ֝מַ֗עַן לֹ֣א אֵבֽוֹשׁ׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ל
1 word of the verse is on this fragment. The rest of the verse is not on it.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 119:80
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAamsa
חֹק (choq) refers to something prescribed, such as a statute, ordinance, or limit. It encompasses a range of meanings, including prescribed tasks, portions, and decrees, whether from God or man. The plural form, חֻקִּים, denotes multiple enactments or statutes. The entries consistently emphasize its legal and prescriptive nature.
חֹק 127 n.m. something prescribed, a statute or due
prescribed task
prescribed-portion or allowance of food
action prescribed for oneself, resolve
prescribed due of the priest from offerings
prescribed limit, boundary
enactment, decree, ordinance of either God or man
pl. חֻקִּים enactments, statutes of a law
base
H2706 חֹק something prescribed, a statute or due . prescribed task
. prescribed-portion or allowance of food
. action prescribed for oneself, resolve
. prescribed due of the priest from offerings
. prescribed limit, boundary
. enactment, decree, ordinance of either God or man
. pl. חֻקִּים enactments, statutes of a law
2706 choq khoke
from 2710; an enactment; hence, an appointment (of time,
space, quantity, labor or usage):--appointed, bound,
commandment, convenient, custom, decree(-d), due, law,
measure, X necessary, ordinance(- nary), portion, set time,
statute, task.
see HEBREW for 02710
חֹק (choq) — statute: decree.
: decree
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: portion.
: portion
1) statute, ordinance, limit, something prescribed, due
1a) prescribed task
1b) prescribed portion
1c) action prescribed (for oneself), resolve
1d) prescribed due
1e) prescribed limit, boundary
1f) enactment, decree, ordinance
1f1) specific decree
1f2) law in general
1g) enactments, statutes
1g1) conditions
1g2) enactments
1g3) decrees
1g4) civil enactments prescribed by God
חֹק (choq) — statute: allotment.
: allotment/boundary
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
so (co', although the Hebrew might be pointed cewe'; Assyrian Sib'u; Septuagint Segor, Soa; Manetho, Seuechos; Latin Sevechus; Herodotus (ii. 137 ff), Sabakon): In all probability the "Sabaeo" of Herodotus, the Shabaka, who founded the Ethiopian dynasty, the XXVth of Egyptian kings. His date is given as 715-707 BC (Flinders Petrie, History of Egypt, III, 281 ff), but we may suppose that before his accession to the throne he was entitled to be designated king, as being actually regent. To this So, Hoshea, king of Israel, made an appeal for assistance to enable him to throw off the yoke of the Assyrian Shalmaneser IV (2Ki 17:3). But Hoshea's submission to So brought him no advantage, for Shalmaneser came up throughout all the land and laid siege to Samaria. Not long after the fall of Samaria, So ventured upon an eastern campaign, and…
So
(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.
"So, king of Egypt," is once mentioned in the Bible -- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).
King of Egypt, made an alliance with Hoshea king of Israel, and promised him assistance; but was unable to prevent Shalmaneser king of Assyria from taking Samaria and subverting the kingdom, B. C. 721, 2Ki 17:4. See PHARAOH.
So is believed to have been the Servetus or Sabaco II of secular history, the second king of the Ethiopian or twenty-fifth dynasty, and the predecessor of Trihakah. A singular fact has been brought to light by the recent explorations at Nineveh, corroborating the Scripture record the more forcibly, because unexpected and direct. The Bible shows that Egypt and Assyria, though remote, were often in conflict during the height of the Assyrian ruins power, and that So was at war with Shalmaneser. After war comes the treaty of peace; and as the Bible prepares us to suppose such treaties were made, the Assyrian ruins…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…